Do women violate the teaching of a woman

Do women violate the teaching of a woman’s silence when they sing in the assembly?

When Paul enjoins the sisters to be silent in the assembly (1Co 14:34)," TARGET="_blank">1Co 14:34), he supports this from the Law. "Under obedience" denotes submission or subjection to the role God has ordained. The Lord Jesus is the introduction to this in the New Testament, being subject to His parents (Luk 2:41, 51)." TARGET="_blank">Luk 2:41, 51). The ordaining of differing roles for women and men goes back to Genesis 1" TARGET="_blank">Genesis 1 and 2, which is part of the Law, a literary division of the Old Testament (compare Luke 16:16" TARGET="_blank">Luke 16:16 with 24:44). As in First Timothy (2:11-15), Paul teaches that the silence of the sisters is a leadership issue. Because of male headship, sisters do not lead in the use of gifts (1Co 14:4, 5)," TARGET="_blank">1Co 14:4, 5), prayer (v 15), worship (v 16), or teaching (v 3; 1Ti 2:12)." TARGET="_blank">1Ti 2:12). In these four activities an individual is the visible leader in the activity.

In singing (1Co 14:15)," TARGET="_blank">1Co 14:15), although one person leads (therefore a male) in starting the singing, the congregation joins together. It is not a leadership issue, therefore the women sing. The same principle applies to saying "Amen" after a brother’s prayers.

D. Oliver
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How could the Lord Jesus and Lucifer both be the Morning Star?

How could the Lord Jesus and Lucifer both be the Morning Star?

This page was adapted from an answer at Truth and Tidings Magazine by David Oliver.

Let there be no misunderstanding: the Lord Jesus did not step into a place that Satan lost through his pride. Christ Jesus was without measure both higher in rank and his being than Satan. Christ's plan to come as the Morning Star was made before creation (John 17:24)" TARGET="_blank">John 17:24) and before Satan was created.

Perhaps there could there be some irony in the reference to the Old Testament’s morning star as compared to the New Testament’s Morning Star? The morning star seen from the Earth is more brillant that all others. In the same way Satan excelled among all God’s creatures; he was the "anointed cherub that covered" (Eze 28:14)." TARGET="_blank">Eze 28:14). He was given the highest place of all created beings, but he wanted to climb above the place that God had given to him. He was cast down from heaven (Luke 10:18)" TARGET="_blank">Luke 10:18) and eventuall will be consigned to the lake of fire (Revelation 20:10)." TARGET="_blank">Revelation 20:10). Jesus Christ along has the capcity to occupy such an exalted position without being overcome with pride. He "did not count equality with God a thing to be grasped" (Philippians 2:6," TARGET="_blank">Philippians 2:6, English Standard Version). The pathway that God designed for Christ led Him to the very lowest of the low, "even the death of the cross" (v 8). The Father lifted him to the highest point of honor and glory. He is both Morning Star and Sun. He is "far above all" (Ephesians 1:21)" TARGET="_blank">Ephesians 1:21) and will remain so for all eternity.

D. Oliver

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Is it appropriate to give out a hymn between partaking of the bread and drinking from the cup?

Is it appropriate to give out a hymn between partaking of the bread and drinking from the cup?

Making rules for conducting our gatherings is inappropriate. But so is creating confusion (1 Corinthians 14:33)." TARGET="_blank">1 Corinthians 14:33). Our singing together and our worship lead to the time when we remember the Lord by breaking the bread and partaking of the cup. The first three gospels give us the specific model for this sacred rite. Mark tells us, "Jesus took bread, and blessed, and brake it, and gave to them, . . . And He took the cup, and when He had given thanks, He gave it to them: and they all drank of it" (Mark 14:22, 23)." TARGET="_blank">Mark 14:22, 23). Paul tells us how the Lord conducted this, "after the same manner" (1 Corinthians 11:25)" TARGET="_blank">1 Corinthians 11:25) and records His instruction, "This do ye . . ."

This is the order: thanksgiving for the bread, then all break the bread; thanksgiving for the cup, then all drink from it.

D. Oliver

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When will the Old Testament believers be raised from the dead?

WHEN WILL OLD TESTAMENT SAINTS BE RAISED?
If we are right in taking the expression, “in Christ,” as a New Testament term, and therefore “the dead in Christ” (1 Thessalonians 4" TARGET="_blank">1 Thessalonians 4: ) as referring only to New Testament saints, when will the Old Testament saints be raised?

In 1 Corinthians 15:23" TARGET="_blank">1 Corinthians 15:23 we have the general truth that Christ is “the first- fruits” of the Resurrection, “afterward, they that are Christ’s at His coming.” This expression seems to include here the whole completed Second Coming, when the first Resurrection will be finished.

This will have taken place in different stages and categories. Thus, supposing the Resurrection in 1Thessalonians 4" TARGET="_blank">1Thessalonians 4 is of the saints of this dispensation alone since Pentecost (to such only applying the expression—”dead in Christ), that will be the beginning of the first Resurrection, which will not reach its final stage until Revelation 20: 4," TARGET="_blank">Revelation 20: 4, where the Resurrection of more than one category of saints is indicated, of which we read in verse 5, “this is (i.e., completes), the first Resurrection.” This will no doubt include the Old Testament saints. To conceive of Old Testament saints however, being included in the first Resurrection, at the same time as the Church, is very difficult and indeed impossible. How could such be caught away to meet the Lord in the air along with the Church? In that case there would be two distinct companies, each in a distinct relationship with the Lord.

W.H.

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My parents are interferring in my marriage. What should I do?

What should a married couple do if their parents interfere in their marriage?

"Honor thy father and thy mother" applies lifelong. Overbearing parents should be treated with respect and love. Adult children honor their parents, not by obeying them, but by upholding what they value.

If patience and prayer don’t resolve the issue, a first response could be a gentle, perhaps humorous, reminder by the wife or the husband, depending on whose parent is overbearing. If that makes no difference, a kind, but more direct plea could follow. If this is ineffective a different course is indicated. By continuing to cultivate a relationship of mutual respect between themselves and the overbearing parents, the younger couple will be better able to handle the problem effectively.

Marriage forms a new relationship. "Therefore shall a man leave his father and his mother, and shall cleave unto his wife" (Genesis 2:24)." TARGET="_blank">Genesis 2:24). The wife leaves her father’s headship for a new head. The man leaves his parents to establish a new home and headship. The husband is responsible for this new marriage relationship. He is responsible to lead in protecting this relationship and, therefore, in dealing with overbearing parents. Both partners should be open and caring in discussing the problem between themselves and should make every effort to extend understanding to the offending parents. This cannot be allowed to come between the husband and wife and they must remain united in arriving at a way to confront the issue. If his parents are the problem, it’s appropriate for him to speak to them both by himself. In this way, he protects his wife and confines the problem to the ones directly involved. When he expresses the problem and the proposed solution to his parents, he indicates that "we have this concern" (not "she has…"), and "we are asking you to…" (not "she wants you to…"). If the wife’s parents are the problem, the husband should speak with them in the same spirit, but should take his wife with him, so the parents know it is a united stance. While being direct and firm, it’s important to affirm the intention of keeping an enjoyable and loving relationship with these parents.

Postponing dealing with the problem only makes its impact worse and makes dealing with it more difficult.

D. Oliver
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Should a Christian participate in politics?

POLITICS
Is it right for a Christian to give a vote to a candidate in a Parliamentary Election?

We certainly have duties to perform to those who occupy positions of rule in our midst, one is to obey the laws they make. If I do not, I shall get a bad conscience and I shall pay the penalty. “For this cause pay ye tribute also: for they are God’s ministers, attending continually on this very thing.” So I must pay taxes, and rates, and custom dues when I enter the country (see Romans 13:5-7)." TARGET="_blank">Romans 13:5-7). Then I am enjoined to pray “for Kings and all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty” (1 Timothy 2:2)." TARGET="_blank">1 Timothy 2:2). I am, moreover, to “honour the King” and indeed all to whom honour is due, but as far as entering into the political contests of the country, I see no directions in God’s Word, and I believe the whole thing is alien to our position as “strangers and pilgrims” in the world. If it be retorted, “What would become of the country, if all believers were of this Opinion?” my reply is, it would become neither better nor worse by such a Contingency, but the believers would become much better. What Wordly associations would they be spared! What unequal yokes with the ungodly! “Let the dead bury their dead, but go thou and preach the gospel,” or pray that God may overrule. “The effectual fervent prayer of a righteous man availeth much,” which cannot be said of the political work of a righteous man; the only effect of which is to shear him of his locks, and bereave him of his joy and testimony.

“Our citizenship is in heaven.” “As the Father hath sent me into the world, even so I send you.” All agree that the Lord did not enter into political movements. He was not sent for that,—are we? All the various political combinations will never succeed in really making the world better, for there is a factor, they do not recognise, and certainly cannot neutralise sin. It is a solemn thought that when at last all political differences are sunk, and the whole world cemented in one great alliance, it will be in deadly, open opposition to God and His Christ.

W.H.

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Does "that day" refer to the same day in its three uses in 2 Timothy?

Does "that day" refer to the same day in its three uses in 2 Timothy?

This expression appears four times in Paul’s writings, three times within the four chapters of this epistle. It is safe therefore to expect a similar meaning and to consider each context to verify that. Paul seems to have "that day" in his mind as he closes his ministry and is about to depart.

In chapter 1:12, Paul is thinking of the gospel entrusted to him by the Lord. This "good thing" (verse 14) involved a stewardship both for Paul and now for Timothy to which it had been transferred. Paul had committed the keeping of the deposit of truth to the Lord and labored to pass it to others, particularly Timothy, in order to perpetuate it. Ultimately, though, he would have to give account of his stewardship (Luke 16:2;" TARGET="_blank">Luke 16:2; 1 Corinthians 4:1-4)" TARGET="_blank">1 Corinthians 4:1-4) to the Lord. "That day" was the day of review, the Judgment Seat of Christ. It is clear that the same occasion is on Paul’s mind in 4:8 when he speaks about the Lord giving him a crown of righteous in "that day," a day of rewards.

The meaning of the passage in chapter 1:16-18 may be decided by the meaning of mercy. W. E. Vine indicates that mercy assumes a need and "resources adequate to meet the need." "Mercy is His [God’s] attitude toward those who are in distress." In 1:15, Paul names two who turned away from him. In contrast, Onesiphorus deliberately associated himself with the imprisoned apostle (verse 17). He may now have gone home to heaven as a result of his boldness in standing by truth and Paul, its ambassador. Paul desires mercy for him in "that day" (verse 18), when the Lord would fully bless one who had suffered on earth for the sake of the gospel. Twice Paul uses an expression unique to this passage: "the Lord give" or "grant" (verses 16, 18). His wish was for divine resources to respond in the present to Onesiphorus’ household’s needs and to respond in the future to Onesiphorus’ costly faithfulness. "That day" will be a day of recompense.

D. Oliver
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Should a Christian celebrate the Passover?

Should a Christian celebrate the Passover?

The Jewish holiday of Passover commemorates the Exodus of the children of Israel from their slavery in Egypt. Moses commanded the people to choose a lamb, prepare it with bitter herbs and apply the blood to the doorposts and lintel of the doors of their houses. Those Egyptians who chose not to participate in this ceremony, lost their first born sons at midnight. Pharaoh then permitted the people of Israel to leave the country. Jewish homes still celebrate the Passover today with some changes to the original details of the meal as recorded in Exodus 11" TARGET="_blank">Exodus 11 and12.

The New Testament says that Christ is the fulfillment of the Passover event (1 Corinthians 5:7-8)" TARGET="_blank">1 Corinthians 5:7-8) and that Christians should recognize the spiritual significance of the feast of Unleavened Bread, which immediately precedes the Passover.

There are some Christians who not only see the spiritual lessons of Christ’s salvation prefigured in the Passover, they also wish to celebrate the Passover in all of its details. They say that the Passover is a cultural event. Continuing the supper allows Jewish believers to retain their cultural heritage and at the same time embrace Christ as their savior. A second reason for a Christian to celebrate the Passover is to use the event as an evangelism tool to explain the gospel to Jewish friends.

A Christian may choose not to celebrate the Passover based on the teaching of the Epistle of Hebrews. The whole point of the Book of Hebrews is that Christ is the fulfillment of the law. All Old Testament rituals were mere shadows of the coming Promised Messiah. We should leave all old practices now that they have become obsolete. Hebrews 13:10-13" TARGET="_blank">Hebrews 13:10-13

10 We have an altar, whereof they have no right to eat which serve the tabernacle.

11For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

13Let us go forth therefore unto him without the camp, bearing his reproach.

14For here have we no continuing city, but we seek one to come.

The “Last Supper” of the Lord Jesus and his disciples was a commemoration of the Passover of Moses. It was the last time to be practiced before Christ introduced the New Covenant. (Matthew 26:28)." TARGET="_blank">Matthew 26:28). The epistles never command us to remember the Passover, but to break bread remembering the death of Christ (1 Corinthians 11:23-34)." TARGET="_blank">1 Corinthians 11:23-34).

If a believer chooses to celebrate the Passover, he should be fully aware that there is no sanction for it in the Bible. However, it would be wrong for another believer to condemn him for doing so. Colossians 2:16-17" TARGET="_blank">Colossians 2:16-17 and Romans 14:5" TARGET="_blank">Romans 14:5 say that believers are free to conduct celebrations of Sabbaths and other holidays.

Shad David Sluiter

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Is baptism required to be saved?

Does Acts 2:38" TARGET="_blank">Acts 2:38 indicate that baptism is required for salvation after Pentecost?

Peter, as did John the Baptist, was speaking to Jewish listeners. As John’s baptism was a statement of disassociation from their past - both personal and national - so Peter’s command to repent and be baptized drew attention to their disassociation from past personal and national sins. John’s baptism was "unto repentance"; what Peter commanded was baptism "unto remission" (RV). For some, baptism unto repentance preceded faith; for all, faith preceded baptism unto remission.

Jews, whose birth linked them with the nation that had rejected its Messiah, were saved by gladly receiving Peter’s message from God (v 41), but they saved themselves from "this crooked generation" (v 40 ESV) by their baptism "unto remission." Their baptism visibly affirmed that they were no longer linked with those who had rejected Christ. It added nothing to their personal faith in Him and contributed nothing to their salvation.

Saul of Tarsus was told, "Arise, and be baptized, and wash away thy sins, calling on the name of the Lord" (Acts 22:16)." TARGET="_blank">Acts 22:16). He himself later shows that "calling on the name of the Lord" is evidence of faith already placed in Christ when he asks, "How then shall they call on Him in Whom they have not believed?" (Romans 10:14)." TARGET="_blank">Romans 10:14). Saul was saved before he was baptized, but his baptism affirmed his disassociation from his past life of animosity against the Christ.

D. Oliver
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My friend is hurting emotionally. How can I help her?

Is there scriptural guidance for giving comfort to others?

In such a critical area of need, the Scriptures must offer a wealth of help. Here, however, are a few limited suggestions.

Use your two ears. For all the criticism Job’s friends deserve, they started their mission well. They were "with him." Their seven days of silence (Job 2:13)" TARGET="_blank">Job 2:13) showed their sensitivity to the greatness of Job’s grief. They were genuine. If you are not genuine, nothing you say or do will help. Their silence offered them an opportunity they apparently missed: be sensitive to others! Your insights into the stages of grief might be valuable, but it’s more valuable to know where the grieving individual is in his unique, uncharted journey of sorrow. Questions or comments that encourage him to express his feelings are vital in giving comfort.

Use your heart. Many lessons come from the Lord’s giving comfort to Mary and Martha (John 11)," TARGET="_blank">John 11), but perhaps the greatest comfort to them before Lazarus was raised from the dead was their assurance that the Lord shared their love for their departed loved one (vv 3, 35, 36). His love for Lazarus was even greater than theirs, but that is not the case for us. Nevertheless, those who sorrow receive comfort in knowing that their loved one had a unique place in your respect and affections. Sincerely recounting an incident that typifies your appreciation of their loved one is a real comfort. Knowing that others recognize the significance of their loss is important to grieving loved ones. Knowing that others regarded their loved one’s life as significant gives comfort.

Use your head. "The heart knoweth his own bitterness" (Pro 14:10)." TARGET="_blank">Pro 14:10). We should never assume we know what another person is experiencing, even if we have gone through that exact experience. If a grieving person knows your experience and states that you know "how it feels," he has opened the door for you to help. But experience alone does not confer a "Master’s Degree in Comforting." Only to the degree a believer gets to know God in his trials (2 Cor 1:4)" TARGET="_blank">2 Cor 1:4) has he made progress in his "Master’s studies." He is not yet a "master." The degrees are conferred at the Bema.

Every trial is a trial of faith. A believer need not have the same experience to give comfort, but His faith must have responded to the Invisible (Hebrews 11:27)" TARGET="_blank">Hebrews 11:27) in His own experience. To that degree, he can strengthen the faith of others (see 2 Cor 1:4)." TARGET="_blank">2 Cor 1:4). Your experience with God may not be the help every other believer needs, however.

Use your Bible. Nothing can help like the Scriptures, for we receive hope through their consolation (Rom 15:4)." TARGET="_blank">Rom 15:4). Our objective is not to help a believer - or an unbeliever - to get through his sorrow, but to be spiritually enriched through his sorrow. In trying to comfort others, one size does not fit all. We are dependent on the Spirit to use us to bring to a grieving heart the biblical truth that will meet the need. If this was true for the Lord (Isa 50:4)," TARGET="_blank">Isa 50:4), how much more is it true for us! Ask the Lord for the right words to speak from Scripture.

D. Oliver
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